The suspicion of using the pronoun referring to the dual in the singular

 The suspicion of bringing the pronoun referring to the dual in the singular

The origin of this suspicion:
is the Almighty’s saying: (They swear to you by Allah to please you, but Allah and
His Messenger are more deserving that they should please Him, if they are believers) (1). They mentioned this verse, and their attention was drawn to the mention of Allah, then the mention of His Messenger in apposition to Him, then the occurrence of the verb “yurrida” on the singular pronoun, which is the “ha” in “yurridahu” and it is their witness in this suspicion, then they said:
“So why did He not dualize the pronoun referring to the two, the name of the Majesty and His Messenger, and say: that they should please them”?!


The response to the suspicion:

This verse, and the structure that they thought or were stubborn and said was a linguistic and grammatical error, is only a Quranic glimpse related to the belief in the oneness of Allah Almighty.
Those who raise these suspicions do not know anything about the reality of “monotheism”, and their controls in it are like a sieve, if liquid is placed in it, nothing of it remains in it.
These people have missed a great matter, which resulted in a terrible ignorance, because they did not know at all, or did not keep in mind while writing this doubt, when the counted is dualized, when it is pluralized, and when it remains singular.
It is self-evident, the explanation of which is: There is an objective condition for the dualization and pluralization of the counted, that condition is:
homogeneity between the individuals in reality. So a pen is dualized, so it is said: two pens, and it is pluralized, so it is said: pens.
But a donkey, for example, is not dualized with a pen or pluralized, because if you dualized the pen and the donkey, and said: two pens, or two donkeys, and you mean a pen and a donkey, no rational person would understand what you mean.
Even a man and a woman, who are two individuals between whom there is homogeneity on one hand, and difference on the other. You cannot dualize them and say: two men, or say: two women, and you mean a man and a woman. This is not permissible according to rational people, and it is not permissible in the reality that people sense and respect.


This introduction is very necessary to explain why the Qur’an says “that they should please Him” and not “that they should please them” as suggested by those who raise these doubts.
This is because there is no similarity of any kind between Allah and His Messenger, nor between Allah and anything in existence.
Allah is the One and Only, the Self-Sufficient, the Unique, who did not give birth and has no son, and was not born and has no mother or father. He is the Creator, the Maker, the Fashioner. He has no equal, and there is nothing like Him in existence or otherwise. He is the created, fashioned, fashioned (passive participle).
For this reason, Allah cannot be combined or dualized, neither in Himself nor with any of His creation.


And based on this, the miraculous Qur’an was explained. It did not say, as suggested by these ignorant people:
“Allah and His Messenger are more deserving that they should please them.” Because Allah is not an individual from the same type of individuals to whom His Messenger, may Allah bless him and grant him peace, belongs. Rather
, He is an individual who has no equal in existence at all, so He is not with anyone else the second of two or the third of three. Allah is far above what they say, far above.
The error, the whole error, is what those who raise these doubts imagine. As for what the wise Qur’anic system is, it is not only completely correct, but it is the overwhelming miracle, in its most obvious opposition, and the most brilliant horizons. And who is better than God in speech?



Monotheism in the Qur’an is a belief firmly established in external reality and completely stable in the hearts of believers.
It is also a belief in the Qur’anic statement, for God did not come in the language of the Qur’an except as One, not Two, not Three (That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire) (2). What caught the attention of those who raise these doubts in the previous verse is not the only one in the Qur’an, but rather it has parallels to which their eyes and insights were blinded:
In the third verse of Surat At-Tawbah itself, the Almighty said:
(..that Allah is free from the polytheists and so is His Messenger..) (3).
He did not say: that Allah and His Messenger are free from the polytheists, because describing Allah as free from the polytheists is a monotheistic description that follows the One, the Unique, who has no equal in all of existence.
Therefore, He said: “that Allah is free from the polytheists and so is His Messenger” meaning that His Messenger is free from them, and what indicates this is what He mentioned regarding Allah first.


As you say: Muhammad (from the resolute messengers), and Moses, peace be upon him, meaning Moses is from the resolute messengers. The deleted description of Moses is proven, based on the mention of that description as news about Muhammad, peace and blessings be upon them. This is what the wise understand from eloquent speech.
And in Surat At-Tawbah itself - likewise - the Almighty said: (And if they had been satisfied with what Allah and His Messenger gave them and said, “Sufficient for us is Allah. Allah will give us from His bounty, and so will His Messenger. Indeed, we are desirous toward Allah”) (4).



The doctrine of monotheism was taken into consideration in the miraculous and overwhelming Qur’anic system in three places:
The first: “What Allah and His Messenger gave them” where He connected His Messenger to the name of majesty, without referring back to a dual pronoun.
The second: “Sufficient for us is Allah” without connecting His Messenger to the name of majesty. Because sufficiency is only for Allah.
The third: “Allah will give us from His bounty, and so will His Messenger” without dualizing it and saying: from their bounty.
Rather, "His Messenger" was attached after the completion of the first sentence.
Then what was indicated by the previous statement was deleted from the sentence "and His Messenger", i.e.:
And His Messenger will give us from His grace.
This is monotheism in the Qur'an, precision and perfection, and exaggeration in sanctifying God from equals, peers, and equivalents, even in the wording. It is pure monotheism, unadulterated from moral and verbal doubts.



No name was mentioned in the Holy Qur'an that would be second to God, nor a name that would be third to God, neither in meanings nor in words. This is pure monotheism, the message of all the Messengers and Prophets.
In conclusion:
The verse uses the style of eloquent brevity because its meaning, which they were not guided to, is: "And God is more deserving that they should please Him, and His Messenger is more deserving that they should please Him." So "more deserving that they should please Him" ​​was deleted from the first, because the second "and His Messenger is more deserving that they should please Him" ​​indicates it.
This is a rhetorical art that they call “al-Ihtibak” (deletion). It is of two types:
The first is to delete words from a first sentence and mention what indicates them in a second sentence that comes immediately after it. Such as the verse that they took as the origin of this doubt.
The second is to delete words from a second sentence that are indicated by what was mentioned in the sentence before it. An example of this is the Almighty’s saying: “Have they not seen that We have made the night for them to rest therein and the day to be visible?” (5).
The meaning is: and the day to be visible for them to strive therein.
So it was deleted because “to rest” is strong evidence for it. You may also notice an omission from the first because the second indicates it, which is: dark, meaning We made the night dark, and it was deleted because what is in the second, which is “visible,” is evidence for it.



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(1) At-Tawbah: 62.
(2) Surah Sad: 27.
(3) At-Tawbah: 3.
(4) Surah: 59.
(5) An-Naml: 86.